00A.12 CHAPTER IX.—Christ on Trial or What Shall I Do With Jesus?
CHAPTER IX CHRIST ON TRIAL, OR WHAT SHALL I DO WITH JESUS WHO IS CALLED THE CHRIST? The question for our sermon tonight is Pilate’s question: But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. Pilate saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified. (Matthew 27:21-23.)
Sometimes when we consider the situation in which Pilate was placed in the trials of Jesus we are almost inclined to sympathize with him, for it is evident that he made an honest effort to release Christ. But again we have only contempt for him when we realize that he could have released him and if necessary he could have called out the Roman Army to disperse that mob and protect an innocent man. The Roman Captain was right there in the castle and as he later protected Paul he could have saved Christ. It is the duty of an officer to protect the innocent as well as to punish the guilty—to see that justice is meted out. But Pilate was swayed by the voice of the people. Like many another politician he was willing to vote for what popular sentiment called for, whether it was right or not. He would sacrifice an innocent man for political reasons.
But, as we have stated, Pilate did attempt to release Jesus and this question came as an effort and after the failure of one effort to let him go. When we see Pilate’s position just as he cried out, “What then shall I do with Jesus who is called Christ?” we will see that this came almost as a wail from the distressed governor when he was defeated in this effort. In order properly to appreciate this question we must understand the situation and in order to do that we must study the entire proceedings. Ret us, therefore, follow Christ through all the trials up to Pilate’s question and then see Pilate follow the advice of those who answered the question. The facts that shall be given in this sermon are found in the accounts given by Matthew, Mark, Luke and John. We have to take all that they all give in order to get it complete. Then we can not tell accurately in just what order these things occurred. Of course we know that these things all did take place, but j ust what happened first and what second, etc., it is a little difficult to tell— that is in reference to some of these things. For example, from the reading of some of the accounts without the others it would seem that the Jews themselves first suggested that Pilate release Barabbas and crucify Christ. But from a study of all the reports it seems clear that this was Pilate’s idea. This was a ruse to get rid of Jesus. Pilate remembered his custom of releasing a prisoner unto the Jews at this season and he suggested that he would release either Barabbas or Jesus. He shut them up to these two in the decision. He forced them to choose between these two. He evidently thought that if he selected the worst criminal then in the prisons of his province—and there could hardly have been a worse one— and forced the Jews to choose between him and Christ they would surely have more fairness, justice and honor than to cry for the freedom of a murderer and send an innocent man to the cross. But Pilate was mistaken. He didn’t know the strength and fury of religious prejudice, rivalry and jealousy.
You remember, of course, the scene in the garden when Judas led the mob that came out to apprehend our Lord. This was some time in the night and presumably in the early part of the night, at least before midnight. Christ met this mob and surrendered to them and forbade his disciples to fight in his behalf. When his disciples saw him bound and led away they scattered and only two of them seemed to follow him on to the trials. These were Peter and John—and Peter followed a long way behind—and when he reached the high priest’s house the gate had been closed and it was only through John’s influence that it was opened for Peter; and then Peter denied his Lord. But as he repented we will draw the mantle of charity and forgiveness over that sad scene. The soldiers (for the mob was composed of soldiers, officers, and servants of the priests) first took Christ before Annas who was the father-in-law of Caiaphas the high priest and who was looked upon as the real power behind the throne. Annas asked Jesus about his teaching and about his disciples. Jesus replied that he had taught publicly in the synagogues and in the temple and that he had taught nothing in private, Annas could therefore find out what he had taught by asking those who had heard him. At this reply one of those who held Jesus struck him in the face and rebuked him. Jesus told him that he was on trial and if his reply had been evil to turn it into an accusation—to bear witness against him. If he had not spoken evil then why should he be rebuked and smitten? This is the only time in all his trials that Jesus seemed to resent or even to reply to any charge they brought against him. It may be that this man who struck Jesus did not do it because he thought the answer was curt and disrespectful, but because he thought it was untrue. He may have been made to believe that Jesus was an evil-doer and that he had been secretly stirring up a rebellion against the constituted authorities. Jesus, under that view, therefore meant to correct him by challenging him to become a witness against him if he knew his answer had been false. Many a man would have to take back what he has said if he were called upon to be a witness or to sustain it in court. At any rate, Jesus did speak out against the injustice of this treatment.
After the experience before Annas Jesus was next taken before Caiaphas, the same night. The details of his trial before Caiaphas are not given, but it was here that Peter’s test came and here he fell. Malchus, whose ear Peter had deftly amputated with his sword, was a servant of Caiaphas and he probably was present at this time, but he was no doubt engrossed with the trial and was not interested in Peter.
It was unlawful to hold court at night, but Jesus was being questioned and tried informally while they were waiting for the dawn when they could assemble the Sanhedrin. It was perhaps during these night trials that those witnesses were secured and bribed and prepared to testify against him. And old Caiaphas, who was the high priest and therefore the head, the chairman or the chief man of the Sanhedrin—which was their supreme court— was active in preparing this case. Instead of acting in a manner becoming his position—instead of acting as a calm, dignified, dispassionate jurist, he is acting the part of a prosecuting attorney and preparing to convict Christ in the court of which he was the head. When the day came, as early as they could, they called together the council or the Sanhedrin. It may be that some of the members of this body were not as unfair as Caiaphas and this he realized, hence he was anxious to get testimony that would convince them and secure their verdict against Christ. Joseph of Arimathaea and Nico- demus were both members of this court and once before Nicodetnus had dared to speak a word in behalf of a fair trial for Jesus, and had received a sarcastic ultimatum from some of the others, perhaps from Caiaphas. Caiaphas had, on a former occasion, told these members of the Sanhedrin that they were blind and didn’t know anything at all if they did not see that it was expedient to put Jesus to death. Nicodemus and Joseph were evidently not present at this trial, for the writers tell us that the verdict was unanimous and Luke states that Joseph did not consent to their counsel and deed.
Before this Sanhedrin all the evidence that the scheming Caiaphas and his official helpers had worked up was submitted. The witnesses that they had bribed came and swore the falsehoods that they were taught to swear. But the testimony was conflicting and even Caiaphas could see that the case was not made out. He was not willing to call for a verdict on the charges they had made.
Then as a final effort he put Christ on oath and said, “I adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God.” Christ had to answer this, for the law of Moses required a man to answer when he was adjured or he would have to take the death penalty. Jesus complied with the law and answered. He told them plainly that he was the Son of God.
Then old Caiaphas tore his priestly robe in great astonishment and outraged piety and exclaimed:
“He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard the blasphemy; what think ye?” This was a shout of triumph from old Caiaphas. He knew he had the most conservative member of that court convinced now. “Behold, you have heard the blasphemy!” It is no longer hearsay. It is not a false charge. He said he was the Son of God, "you heard him!" Then they all rose up and tore their garments and said he is worthy of death. That was the verdict.
Now, blasphemy was a capital offense under the law and if Christ had not been the Son of God their verdict was perfectly legal and correct. But Christ was the Son of God and he had offered proof in abundance. But who ever now says that Christ was not the Son of God must agree in this verdict and he therefore declares that Christ deserved death and that his crucifixion was just.
Some Modernists claim that Christ did not himself claim to be the Son of God. They say his apostles and early disciples made this claim for him after he was gone. But you see, my friends, that Jesus did make this claim on oath and was put to death on the charge of blasphemy. He died for saying he was the Son of God.
Having now condemned him, they began to mock Jesus and to spit in his face. They blind-folded him and then struck him and told him to prophesy or to tell by divine knowledge who it was that struck him. This was in ridicule of his claim to be divine. This was before the religious court and it was his religious claim that was here mocked. It is hard to believe that these priests themselves did these things, but there is no doubt that they approved and perhaps directed the soldiers and servants in this cruel and blasphemous mockery. Their next step is to secure,the authority.of the Roman courts to put him to death. They had sentenced him, but they were not allowed to execute him. Roman law had taken that privilege away from them. So the whole company arose and went to Pilate, the Roman governor of Judea, to get him to sign the death warrant,
They first attempted to get Pilate to sign the warrant on their sentence without examining Christ himself. Pilate asked what crime he was charged with and they said, “If he had not been an evil doer we would not have brought him to you.” Pilate told them to take him and judge him themselves according to their law. This was Pilate’s first effort to get rid of Jesus. He seemed to see from the first that Jesus was not a criminal. If he had been, these Jews would have specified the crime of which he was guilty. He saw at once that it was a religious issue and that these priests were very biased and bitter. But when Pilate told them to take him and judge him they reminded him that it was unlawful for them to put anyone to death. And death was what they were demanding for this man.
Then Pilate called upon them again to specify the charge against him. They then said that he had been stirring up the people and telling them that it was unlawful to pay tribute to Caesar and proclaiming himself as Christ a king. This charge was wholly untrue, but they knew Pilate would not consider the thing for which they had sentenced Christ. Blasphemy was no violation of Roman law. But of course treason was; that was a capital crime and as it was well known that the Jews were looking for a king to come and deliver them from Roman power, they thought Pilate would believe this charge and sentence the prisoner forthwith. But Pilate asked Jesus if he was the king of the Jews, if that was his claim. Jesus said, “Do you say that of yourself or did others tell you that concerning me?” Pilate said, “Am I a Jew? Why, your own nation delivered you unto me.” Which was of course an admission that the Jews had made the accusation. Then Jesus told him that his kingdom is not of this world. If it were his servants would fight, but it is not of this world, therefore his servants do not fight: Could not then and can not now. “Put up thy sword” is the command of Jesus.
Pilate said, You are a king then, are you?
Jesus admitted that he was.
Pilate went out to the Jews—who would not enter into the Gentile hall, for that would defile them!—and told them that he found no fault in Christ. Pilate did not understand the nature of the kingdom that Christ was to rule over, but he saw that it was not a rival kingdom to the Roman empire, He acquits Christ of that charge at once. He told the Jews that he would therefore release Christ. Their charge was not sustained. This is Christ’s first acquittal. But they cried out with great vehemence and told Pilate that if he released Christ he was not Caesar’s friend, for Christ had stirred up the people against Caesar all the way from Galilee down to Jerusalem.
Now, when Pilate heard this, it gave him an idea. Perhaps Jesus is from Galilee, if he is, then he belongs to Herod’s jurisdiction and Pilate would be rid of him. On investigation he found that Jesus was indeed from Galilee. He then sent him to Herod, who was in Jerusalem for the feast. Pilate no doubt thought that he was now relieved of any further responsibility in reference to Jesus. He had examined him and found him innocent, but he didn’t have the courage to release him. So he sent him to Herod.
Herod had been hearing of Christ and his miracles and for a long time he had wished to see him. He was therefore glad of this opportunity of examining Christ. He thought that Christ would display his powers and perform some tricks for his amusement. But he was very much mistaken. He asked many questions, but Jesus did not give him any answer at all. He did not one time open his mouth while he was before Herod. He would talk to Pilate. He would not make any reply to the accusations they brought against him, but he talked to Pilate. But not once did he speak to Herod. The Jews had followed him and they vehemently accused him before Herod. No doubt they made the charge that he proclaimed himself a king and rival of Caesar. For it was before Herod that this claim was first mocked. They clothed Christ in the garments of a king and put a reed in his hand to represent a scepter and put a crown of thorns upon his head. Then they bowed down before him in mock obeisance and said, “Hail! King of the Jews!” Old Herod himself forgot his dignity and joined in this mockery. He came off of his official seat and bowed down before Christ in mock honor.
After they had amused themselves in this way until they were satisfied Herod sent Jesus back to Pilate, still wearing the robes of mockery and the crown of thorns. Herod, no doubt, communicated with Pilate, for they became friends because of this incident. For a long time they had been enemies. There had been no diplomatic relations between them, but this trial brought them together. But Herod did not send back any charge against Christ. On the contrary, he evidently told Pilate that he found no fault in him, for Pilate reported to the Jews that Herod had not found Christ guilty of any wrong-doing. The only thing in the whole situation that looks the least favorable to Herod is the fact that he did not sentence Christ to death, for it had been known that Herod wanted to put him out of the way. It is probable that Herod now looked upon his claim as a huge joke when he saw him under arrest. But it is more probable that he sent Jesus back uncondemtied as a compliment to Pilate. He was pleased that Pilate had shared this tun with him and he would now send the prisoner back to Pilate for sentence. He would defer to Pilate’s judgment. We can hardly think that Herod, the murderer of John the Baptist and the general reprobate that he was, could have had any scruples against sending Christ to the cross. It must have been a diplomatic reason that caused him to send Jesus back to Pilate. But this matter was not a joke with Pilate. He knew that Jesus was an innocent man and he didn’t want to be guilty of his blood. Therefore when he found that he had Christ back on his hands he came before the Jews again and announced that they had brought Jesus to him for sentence, but that he had carefully examined him and found him not guilty. There was no fault in him. He had sent him to Herod and Herod had found no crime in him. Or at least Herod had found nothing worthy of death in him. Pilate said he would therefore scourge Jesus and release him.
Since he had boldly pronounced Jesus not guilty, there was no reason why he should scourge him. If he was innocent of any wrong doing, and Pilate said he was, then why scourge him? But Pilate made that concession to the Jews. He thought they ought to be satisfied with that. But they were not. There arose a tremendous cry of protest at the suggestion of releasing him.
They shouted “Away with him, crucify him! Crucify him!”
Pilate said, “Why? What evil hath he done?” But they only repeated their savage yelling for his blood.
Pilate was troubled. He didn’t want to offend these Jews who were his constituents, and yet he didn’t want to put this innoceut man to death. And to add to his fears his wife sent him word to have nothing to do with that innocent man. He had been in her dreams and she was also troubled about him. Then it was that Pilate fell upon this scheme in his effort to release our Lord.
He remembered that it was customary to release a prisoner to the jews at this feast. It seems that it was the custom to let them choose the one to be released. That he released whomsoever they chose. But this time Pilate confines their choice to two men. Of course we know they had other prisoners, for two others were crucified at this time. Pilate thought he would bring the Jews to their senses by this marked contrast. He therefore presented Barabbas and forced them to choose between him and Jesus.
Look, who comes through the crowd there? Two soldiers are bringing a prisoner bound in chains. See the people fall back and make way for them. He is now before the governor, and we can get a good view of him. He is not humiliated because of his situation. Neither is he scared and suppliant. He is bold and defiant. He is the leader of a band of brigands or bandits who had been robbing and murdering men. They were not simply outlaws, but they were rebels against the government. They were a sort of political rebels or revolutionists. Hence Barabbas was guilty of at least two capital crimes, sedition and murder. Now, if it is Caesar’s government that these Jews are jealous for—if they are anxious to put down a rival leader, here is one.
There he stands, guilty and defiant. Challenging the law to do its worst.
There also stands the Christ, meek, humble, innocent but unresisting. He bears the marks of the night of trials and abuse. He has the thorns upon his brow and perhaps there are the streaks of blood down his face. There are two men bound. Now, Pilate reminds the Jews of his custom and tells them that he will release one of these two, which shall it be? The priests at once cried for Barabbas and began to urge all the people to call for Barabbas. And soon the shout became loud and clamorous, “Barabbas, Barabbas!”
Then Pilate, utterly defeated and disappointed and distressed, cried out: “What then shall I do with Jesus who is called Christ ?”
They all shout back, “Let him be crucified.”
Then Pilate gave order to release Barabbas.
Look! See Barabbas smiling. That grim, defiant look is gone and a look of pleasing surprise has spread over his face. See the soldier unlock the chains and hear them clank as they drop off. See Barabbas make a broad bow to the governor and turn and bow profusely to the people! See him spring quickly into the crowd and see him receive the congratulations of his friends! He hears Pilate’s anxious question and he throws one glance at Jesus, who is going to the cross in his stead. There the innocent man is being sent to the cross, while he, the man under the legal sentence, justly condemned, is permitted to go scot free!
What a true picture of the world’s redemption! When I see Barabbas unshackled and set free, I say, there I go! That represents me. I was a sinner condemned, with no excuse to plead, hopeless, and Jesus took my place and died for me! He went to the cross and I go free.
Pilate gave commandment to scourge Jesus. It was the custom to scourge a prisoner before crucifying him. They scourged with thongs and we are told that the scourging was so severe that the poor victims some l imes died under it. The idea of humane treatment for prisoners was not then in the earth. Punishment was entirely vindictive and was not simply for the protection of society. They inflicted punishment with a relish. They enjoyed seeing the victim suffer. That feeling that now makes bull fights and prize fights popular was then more prominent and pronounced in the human heart, because we have since then had two thousand years of the civilizing and refining influence of the Christian religion.
Evolutionists claim that that feeling is a hang-over from our brute ancestry and that we are evolving—that evolution has lead us away from that barbarous cruelty. But we claim that that feeling is an evidence of our fall, our sin, our depravity. That it was a downward slide toward the brutes.
If it is evolution that is taking it out of us, why is it that the teaching and belief of evolution increases such cruelty today—and even licenses it? Why is it that our laws against prize fighting have broken down under the teaching of evolution ? Why are all such barbarous things that were outlawed by’our Puritan fathers and kept down under the influence of the Christian religion now coming back under the reign of evolutionary propaganda ? Who patronizes prize fights and bull fights? Christians or evolutionists ? But you will please pardon that digression. After Pilate had had Jesus scourged in preparation for the cross he made still another effort to release him. The soldiers were again mocking him and striking him in the face. They had put the crown of thorns upon his head again and had put the purple garment upon him. Pilate saw that Jesus was a pathetic figure and he led him out before the Jews with the thorns on his brow and the robes of mockery draped over his striped and beaten body. As he stood there before the mob Pilate pointed to him and said in the Latin tongue,
Pilate said, “I bring him out before you to let you know that I find no fault in him.”
They cried, “Crucify him, crucify him!”
Pilate said, “Take him yourselves and crucify him; I find no fault in him.” This stung the priests, for it was equal to saying, If you are going to crucify a man who is pronounced innocent by the court, why do you want a warrant from me? If you are going to override the verdict and mob the man, just go ahead. Why wait for legal sentence? If you want to lynch him simply from a sheer motive of blood lust, here he is!
They had to justify themselves now and they said: "We have a law and by that law he ought to die, because he made himself the Son of God.” We are not lynching him. We tried him in our court and found him guilty of blasphemy.
They had made all kind of charges, but this is the first time they had mentioned the thing for which they had condemned him. All their charges before Pilate had been of a political nature in the hope that they would influence him. But at last in self defense they told of the crime for which they had sentenced him to death. He made himself the Son of God.
Pilate then asked Jesus if he was the Son of God. Jesus told him that he was. “Before Pontius Pilate witnessed the good confession” (1 Timothy 6:13). This scared Pilate worse than ever. He didn’t know much about God, but he was not without superstition and he didn’t want to crucify a God. He sought again to release him. But the Jews cried for his blood. They told Pilate if he released this man he was not Caesar’s friend. They jumped back of the charge oh which they had condemned Christ—that did not weigh with Pilate. Instead it made him more anxious to release Jesus. The Jews, then, renewed their old charge that Christ was opposed to Caesar. This however did not effect Pilate. He had passed on that. It was not true. No charge they had made had had any effect on Pilate except the charge that he was the Son of God. That terrified him. But he saw they were not going to allow him to release Jesus and he thought he would sentence him and at the same time be free from his blood.
He called for a basin of water and washed his hands of the blood. He said, “I am innocent of the blood of this righteous man: see ye to it.”
They said, “Let his blood be upon us and on our children.”
Then Pilate, thinking he was relieved of the blood, got sarcastic. He taunted the Jews. He sat down before them and had Jesus led out in their sight.
He said, “Behold, your King”!
They yelled, “We have no king but Caesar. Crucify him, crucify him!”
Pilate said, “Shall I crucify your King?”
After this scene Pilate wrote the warrant and the soldiers led Christ away to be crucified. He had suffered untold humiliation and torture, out the cross is yet ahead of him. The officers led Jesus to the place of crucifixion but the whole multitude followed.
John tells us that Jesus carried his own cross, but Matthew, Mark and Luke all say that they met Simon of Cyrene coming in from the country and that the soldiers forced him to go with them and carry the cross. Tradition says that Jesus was unable to carry the cross, that he fell under its weight. This tradition is very probably true. Since Simon was not with them when they started, for they met him after they were on their way, we know that Jesus carried the cross until they did meet Simon. We know that from John’s statement that he carried his cross. It was certainly not mercy or sympathy for Jesus on the part of these soldiers that caused them to relieve him of the load and place it upon a stranger. Therefore it must he true that Jesus could not get along under his cross.
There is no indication that Simon had had anything at all to do with the trials. He probably knew nothing at all about them. He was coming in from the country and he saw this mob coming and perhaps drew aside to wait for them to pass, and then, as the prisoners drew near bearing their crosses, one of them gives down under his burden and the soldiers seize Simon and force him to carry the cross. I have often thought that I should like to have been Simon: That I would have sprung to the relief of the Lord and raised that cross upon my shoulder and borne it after my Lord. Would you have been glad to do that, my friends? Well, are you bearing his cross now? Or are you ashamed of him? In this multitude that followed Christ there were some women weeping for him. I think that is a compliment to womanhood. It says these were women of Jerusalem. It doesn’t say that they were disciples. They were women of Jerusalem—hence they were, perhaps, wives and daughters and mothers of the men who were crucifying Christ. But they, like Pilate, were touched by his meekness, humility, innocence and pathetic appearance under this shamefully brutal treatment. They wept for him. Jesus turned and spoke to them. He told them to weep not for him but to weep for themselves and for their children, for that which was corning upon them. He referred to the destruction of Jerusalem by the Romans.
We will not go on with Christ to the cross tonight. We all know of that awful death and we will leave the story now as we have given a complete account of the trials and scourgings that preceded that death for our sins. It would be interesting to go on with the story and witness the scenes of the cross, the railing of the mob, the cry of the thief, the seven utterances of our Lord, the quaking of the earth and finally the death and the burial and then the glorious resurrection. But we shall let a mention of those things suffice at this time. My friends, what will you do with Jesus who is called the Christ? What do you say of him? Was he an impostor and did he deserve this death? If not, was he simply a misunderstood and terribly abused man who suffered unjustly? Or was he truly the Son of God? I don’t believe there is a man living who will say that he was justly sentenced and executed. That he deserved this treatment. But there are many who will say that he was a good man and a great moral leader and teacher, but they will not confess that he is the Son of God. But that, my friends, is an illogical position. He was either the Son of God or he was a deceiver. He claimed to be the Son of God and died for that claim. If the claim was false then he was not a good man. A good man could not make a false claim and deceive people. Furthermore, if he was not the Son of God, then he was indeed guilty of blasphemy and therefore worthy of death under the Mosaic law. What do you say, was he worthy of death or was he the Son of God? He is on trial before you tonight. Which way will you vote?
There were three men connected with the trials of Christ who represent three classes of people today. They were Simon who bore his cross, Peter who denied him, and Pilate who washed his hands of him. Which one will you imitate? Will you, like Peter, deny him? Will you, like Pilate, wash your hands of him? Will you attempt to waive the question and say, Oh, I’ll let theologians settle that.
I don’t know about these things, that isn’t in my line.
I will not sentence him to death, but I will not release him. I will just wash my hands. But you know, beloved, that Pilate did sentence him. He was responsible for his death. He could not wash his hands free of his blood.
Neither can you. You can not waive this question and not be guilty of crucifying him. Jesus is the best known figure in all human history. Our era is dated from his birth. Now, he was the Son of God or he was not. If he was not the Son of God how can you account for his influence? If he was the Son of God then you are lost unlesr you confess him. What then will you do with Jesus? . He is on your hands tonight—you must answer one way or the other. What is your verdict? May God help us all to bear his cross after him. He is on trial in this age of the world—right now. Some are denying him, others are trying to wash their hands of him and others are bearing his cross. They are suffering the ridicule of an unbelieving world, but what is that? Think of what he endured for us. Behold, the man! What will you do with him? May the Lord help you right now to decide to acknowledge him as the Son of God and your Savior.